The Philosophy of the Upanishads c10.s2.t2.1

c10.s2.t2.1

When it is said in the words quoted from Bṛih. 4. 4. 22, and also in Kaush. 3. 8 (probably in imitation of this passage):—“He is the protector of the universe, he is the ruler of the universe,” two things are implied: (1) that the âtman as protector of the universe maintains things in their condition. This point has been already discussed,—and (2) that he as ruler of the universe guides the creatures in their action. For this latter statement the principal chapter to be considered, together with several that have been already quoted, is Bṛih. 3. 7, which treats of the âtman as the antaryâmin, i.e. the “inner guide.” Yâjñavalkhya begins his instruction on this subject in Bṛih. 3. 7. 3 with the words:—“He who dwelling on the earth is distinct from the earth, whom the earth knows not, whose body the earth is, who rules the earth from within, he is thy soul, the inner guide, the immortal.” What is here asserted of the earth is then further affirmed, with continual repetition of the same formula, of eleven other natural phenomena (water, fire, atmosphere, wind, sky, sun, heavenly regions, moon and stars, ether, darkness and light), then of all living creatures, and finally of the eight organs (breath, speech, eye, ear, manas, skin, intellect, seed); all these natural phenomena, living creatures, and organs are thus the body of the âtman, but are distinct (antara) from him, do not know him, and yet are ruled by him from within. The passage also is frequently used in the sequel. This is especially the case in Mâṇḍûkya 6, and in its reproduction in Nrisiṁhap. 4. 1, Nrisiṁhott. 1, Râmott. 3; also Brahmop. 1 and Bâshkala. A (worthless) definition of the Antaryâmin is given in Sarvopanishatsâra No. 19 :— “ When the âtman as the cause of the natural constitution of compounds endowed with the supreme (consciousness) etc., appears in all bodies, like the string threaded through the store of pearls, he is then called the inner guide” (antaryâmin). In the Vedântasâra § 43 the antaryâmin is identified with Îśvara. A similar place is held by it in the system of Râmânuja.